In 2003, the Bose Levu Vakaturaga (Great Council of Chiefs) and the vanua (confederacies) of Fiji raised concerns about the need to safeguard the traditional knowledge systems of the iTaukei as well as the cultural expressions of the people. However, to implement legal safeguarding mechanisms, villagers needed to establish some kind of an inventory to see what rituals, ceremonies, dances, customary practices, etc. existed in their territories. Thus there was a need to develop a system by which the vanua and different tribes could freely participate and thus ensure that their stories and traditional knowledge could be documented. In other words, to satisfy their various needs in relation to intangible heritage safeguarding, the Cultural Mapping Initiative was established.

The lion dance is a performance art known throughout East Asia, in which practitioners wear lion masks. It is thought that the lion dance was introduced in Japan as a religious play together with Buddhism in the seventh century. The dance tells the story of a lion with magical powers that played a role in expelling evil from the path on which the spirits travel. Today, it is a much-loved performance used to celebrate auspicious occasions, to bring peace, happiness, health, and long life. It is also commonly performed in New Year celebra\u0002tions and festivals. Several entertaining performance groups traveled around performing the lion dance during the Edo period, which gave momentum to the spread of the dance all over the country. The dance is light and has strong recre\u0002ational characteristics including acrobatic elements.

Modernization and other internal and external influences have caused vernacular houses in the Asia- Pacific region to be replaced. Today, their traditional status has been taken over by houses constructed using newly introduced materials and styles, even in remote villages. Although a house, as a physical object, may be considered to be a tangible heritage, the vernacular house is a product that encompasses intangible components, including the knowledge, skills, and local traditions associated with their construction, use, and maintenance by the particular community. The conservation or protection of vernacular houses is, in other words, tantamount to safeguarding their rich culture rather than merely the preservation of static buildings. \n\nVernacular houses in the tropics of Southeast Asia and the Pacific islands are often built using native plants, and they require occasional rebuilding and regular maintenance. The knowledge and skills required for the construction of a vernacular house building are rarely documented. Instead, the expertise is generally stored in memory and in the activities that are undertaken by an individual, family, or community. This is transferred through practical experience down the generations and is only shared among the members of a community. Our initiative focuses on the reconstruction of vernacular houses in conjunction with local communities, creating opportunities to understand all the requisites of building these traditional structures by thoroughly recording the construction process. \n\nChanges that have occurred in individual values, the lifestyles of ethnic communities, and their surrounding environments have created a situation in which the resources that are necessary for the construction of vernacular houses are less easily available or no longer available. It is common for vernacular houses to be perceived as outdated, old-fashioned, and underdeveloped. A vernacular house can no longer be built and used in the same way that it was when it was the only choice of housing. We need to identify ways in which to sustain traditional house building practices and to utilize this knowledge by examining its potential and its meaning in the modern context. This paper introduces our approach to the reinstatement and reconstruction of vernacular houses and to the revival of related activities in conjunction with local communities in Fiji, Thailand, Vanuatu, and Vietnam and illustrates some of our findings. In the process, the study identifies what it takes to build and sustain vernacular housing.

This article contains a brief summary of the major traditional wrestling styles that have been preserved by local populations in Central Asia, namely Turkmen goresh; Tajik gushtingiri; Uzbek kurash; Kazakh kuresi, and Balban kurosh. Each of these sports are considered as traditional wrestling styles, recognized at national level, while some of them have gained popularity at international level. Promotion of such national sports provides an opportunity to share national values and highlight national identity through intangible cultural heritage (ICH).

At present, there are 23 nationally designated urushi lacquerware production sites4) in Japan. Most of these regions are known for making everyday household items such as dishware. Urushi production sites exist all across the country, and have developed region-specific techniques that are adapted to the local environment and lifestyles. These techniques have been passed down by artisans.\nOn the other hand, urushi is also used in many traditional buildings. The urushi production sites involved in architectural applications are not limited to the abovementioned 23 areas. In recent years, there have been many instances of urushi reapplication during repair and restoration of buildings that are over 100 years old and nationally recognized as important cultural properties. This paper will summarize the current state of urushi application in repairing important cultural properties, and offer context to the issues raised in Japan’s domestic lacquer industry and supporting systems of production.

Culture is chiefly perceived as a driving force for sustainable development in the UN’s action plan for people, planet, and prosperity entitled “Transforming Our World: 2030 Agenda for Sustainable Development’. In this context, there is a foreseeable strength in ICH to generate means for sustainable development. The following issues are considered as starting points of discussion: (1) the methods of aligning commercial activities with ICH safeguarding activities, (2) the possible risks to ICH viability and the ways in which they can be mitigated, and (3) the prospect of moving toward and maintaining a mutual relationship between ICH Safeguarding and development policies.\nKeeping the grassroots level highly pertinent in Session 3, we intend to put various NGOs activities at the center of the discussion, particularly in light of our pursuit to assess their presence in sustainable tourism development and eco‐tourism, looking into the possibility of expanding the role of NGOs in areas such as cultural mapping and gender equality. To end, a plenary discussion will be held. The outcome document will be circulated to share the discussion points of and lessons learned from the meeting.

My initial research among Lach community in Lac Duong town, Lam Dong province, Vietnam started with my participation in a project entitled “Establishment of associated mechanisms for conservation of landscape biodiversity and cultural space in Lang Biang Biosphere Reserve, Vietnam,” headed by Southern Institute of Ecology (Vietnam Academy of Science and Technology) in 2016. The project was successful to some extent in documenting characteristics of cultural spaces of ethnic peoples in the region and the reality of these spaces’ conservation in close relationship with that of biodiversity. Noticeably, being a world heritage, gongs cultural space was recognized as one of the crucial elements constituting the entire cultural spaces and cultural identity of local ethnic groups in the region and thus recorded as being imperative for conservative strategies and actions. These preliminary conceptualizations attracted me as an anthropologist to explore further insights into the socio-economic and cultural life of the Lach in the context of their daily life from 2017 to 2018. \n\nAs the people have been taking more active parts in their national and international integration, their social and economic spaces get expanded, adjusted and re-created. So are their cultural spaces in general and gongs cultural space in specific. This paper is to explore local gongs clubs of the Lach in Lac Duong town and gongs culture restoration activities at the parish church of Langbiang to reveal the fact that gongs cultural spaces of the Lach are far from static, fixed and in need of reservation. Rather, they are dynamic, inclusive and on the process of continuous meaning making as the result of the people utilizing their agency in creating initiatives and mechanism to practice their culture and transfer it to next generations. It is implied that by ways of local participation and community based training, cultural heritage can be prolonged and perpetuated itself alive.

Based on the accumulated experience over the course of fifteen years since the adoption of the 2003 Convention, Southeast Asia is well known for its diverse and abundant intangible heritage. Many states in this region have already initiated ICH safeguarding plans with active participation of communities.\nHowever, a number of Member States are still having difficulties employing community‐based safeguarding plan and programs. In implementing the 2003 Convention, much attention should be paid to build capacity to support and safeguard a wider range of ICH Stakeholders, including communities, group, and individuals.\nTherefore, this session will provide an opportunity to share experiences and discuss on the roles the community should exercise in safeguarding ICH. In this session, we will discuss the following questions: (1) Do ICH communities, groups, individuals, and practitioners fully recognise the spirit and significance of the 2003 Convention? (2) Are they subsequently assigned to embody appropriate roles?

Azerbaijan is one of the oldest areas of human habitation, where people once lived in natural geological formations. In its territory, archaeologists have discovered caves where people lived as far back as the Paleolithic era. For centuries, architects accumulated knowledge and skills related to rational planning schemes and the constructional and compositional methods of building residential houses in the area. However, data on the development of residential houses in Azerbaijan have been available only since the eighteenth century. Although we have little evidence of the development of the residential house in Azerbaijan in earlier periods, there is little doubt that the houses of the eighteenth and nineteenth centuries that have survived to the present time contain many features developed earlier.

UNESCO’s Intangible Heritage Convention, which was adopted in 2003 and entered into force in April 2006, highlighted “Recognizing that com-munities, in particular indigenous communities, groups and, in some case, individuals, play an important role in the production, safeguarding, mainte-nance and re-creation of the intangible cultural heritage, thus helping to enrich cultural diversity and human creativity.” Articles 1 and 15 on purposes of the Convention make further references to issues relating to the participation of communities, groups, and individuals. By respecting and empowering practicing communities to define, desig-nate their intangible heritage, and engage in protecting ICH, many states have come to acknowledge community as one of the central goals of the convention. In fact, the interrelationship between community and heritage seems to be inseparable. Valdirmar Tr. Hasfstein pointed out that “At closer inspection, intangible cultural heritage is practically synonymous with community” and therefore “the purpose of the conven-tion is not only to safeguard traditional practice and expressions, but also, and just as importantly, to safeguard communities” (Valdirmar Tr. Hasfstein 2004, p.212)

The intangible cultural heritage of the Tajik people has seen a long history of formation and development and has grown in multiple ways and expressions and forms. These intangible cultural forms have always played significant functional role both in the everyday life of the people in past and today. The Research Institute of Culture and Information (RICI), located in Dushanbe city is the first and basic institute where the requirements and goals of 2003 Convention are implemented. RICI is engaged in the study and research of national culture, the problems of library science and the country's media. The researchers of this Institute currently work on six scientific projects; one of them is related to the intangible cultural heritage, which is titled "The current state of intangible cultural heritage in the country: problems and prospects", duration of which is 5 years, from 2016 to 2020.\nIn 2017 in the RICI was founded "Center of Cultural Heritage of the Tajiks", which now employs 10 researchers. They are conducting research mainly on the intangible cultural heritage. One of the priorities of this Center is the identification, inventory making, and preparation of the nomination files and the study of the intangible cultural heritage of the people of Tajikistan. In this direction, the main goal of the Institution is to contribute to the preservation and dissemination of the intangible cultural heritage of the population of the country.

Natural calamities are a major threat to the sustainability of traditional knowledge systems, cultural practices, and well-being of many Pacific island communities and peoples. Fiji is no exception as was evident when Tropical Cyclone (TC) Winston, a category 5 cyclone, hit the country on 20 February 2016.